بسم الله الرحمن الرحيم
إن الحمد لله نحمده ونستعينه ونستهديه ونستغفره، ونعوذ بالله من شرور أنفسنا ومن سيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلن تجد له وليا مرشدا، والصلاة والسلام على خاتم الأنبياء والمرسلين سيدنا محمد وعلى آله و صحبه أجمعين


Sunday, February 22, 2009

Shaitaan's 7 strategies

Imaam Ibn al Qayyim, ra7imahullah, said: ‘Shaitan tries to destroy the son of Adam in one of seven phases. Some of them are more intense than others. Shaitan would not try to destroy him in the next phase until he fails to destroy him in a previous one. These phases are:

1st Phase: The phase of disbelief in Allah, His Deen, His perfect attributes, and in what the Prophet,, informed us about, and the fact that we will be resurrected. If Shaitan is successful in misleading the slave in this phase, his enmity towards him would diminish and he would take rest. If the slave succeeds, and survives in this phase, Shaitan would try to destroy him in the next phase.

2nd Phase: The phase of Bid’ah (religious innovation); whether it pertains to believing in other than the truth which the Messenger,, was sent with or by worshipping other than Allah; such as worshipping idols, and the like. Shaitan enjoys that one succumbs in this phase, for Bid’ah conflicts with the nature of the Deen and compels one to reject it. Furthermore, the one who observes innovated religious practices would not repent from his actions; rather, he would invite people to his Bid’ah! Observing innovated religious practices would compel one to forge lies against Allah and speak without knowledge; thus it openly clashes with the Sunnah. Observing minor Bid’ah practices would lead one to observing major Bid’ah practices. In this manner, a person would eventually exit the folds of Islam. Scholars and people of knowledge alone know the real dangers of Bid’ah practices. If a person succeeds and survives in this phase by adhering to the Sunnah, and understanding its texts as the Pious Predecessors understood them, Shaitan would seek to destroy him in the next phase.

3rd Phase: The phase of major sins. If he is able to destroy the slave in this phase, he would beautify the deed that he is doing and probably compel him to say the following: ‘No sin would harm the Tawheed (creedal belief) as no good deed would benefit a man who has committed Shirk (i.e. to associate partners with Allah).’ If the person is successful and survives this phase, Shaitan would seek to destroy him in the next phase.

4th Phase: The phase of minor sins. Shaitan would compel a person to belittle these sins, by whispering to him: ‘There is no fear upon you as long as you keep away from major sins “do you not know that the minor sins are expiated by abstaining from major sins?’ In this manner, Shaitan would convince the individual that there is no harm in doing minor sins, until he regularly practices it. The person who has done a major sin, and has repented and is fearful of what he has done, would be better off than him; for regularly doing a minor sin would change it to a major sin! Constant repentance eliminates major sins; and on the same token, no minor sin remains a minor sin if one does it constantly. The Prophet,, said: ‘Beware of minor sins; its likeness is like a people who stopped over in a valley, they spread out in search of fire wood, and each brought a stick; they were able to make a fire and cooked their bread. Whenever a person practices a minor sin regularly it would destruct him.’(Ahmad #22860) If the slave succeeds and survives in this phase, by being careful and repenting continuously to Allah, and observing righteous deeds, Shaitan seeks to destroy him in the next phase.

5th Phase: Satan entices the individual to excessively indulge in lawful things in order to keep him away from worshipping Allah. In this manner, Satan aims to make one abandon Sunnah practices, and later lead him to abandoning the obligatory practices. If the slave succeeds and survives in this phase by understanding the greatness of the acts of worship, he would seek to destroy him in the next phase.

6th Phase: The phase of busying the slave with deeds which are less rewarding. Shaitan encourages the slave to observe certain acts of worship and beautifies them to him, and shows him the great reward of doing those acts of worship in order to keep him away from deeds which are more beneficial and rewarding. When Shaitan fails to mislead the slave, he tries to deprive him from receiving the full reward; therefore, he busies him with lesser rewarding deeds.

7th Phase: If Shaitan fails in the above six phases, he would resort to harming the person in any way possible; by summoning his men and followers and riling them against this individual. The Prophets and Messengers were not left unharmed by this. One should bear patiently, for victory and success are tied with patience.”


source: islamnewcastle.wordpress.com

Friday, February 6, 2009

I often see in chat rooms pages that are just for condolences on the death of one of the relatives of the member in the chat room. What is your opinion?

Praise be to Allah.

It seems to us that it is permissible to announce the death in a chat room of one of its members or one of his relatives for the purpose of receiving condolences and so that people may pray for mercy if it is the member who is deceased, or offer condolences to the one who has lost a family member. This does not come under the heading of the kind of death announcements that are forbidden, so long as it is free from exaggeration in praising the deceased and it does not involve the forbidden matter for which those scholars who forbade it, forbade making announcements in newspapers, namely undue expenses.

Shaykh ‘Abd al Azeez ibn Baaz (ra7matullahi 3alayh) was asked:

What is the ruling on offering condolences in newspapers? Is it regarded as a kind of death announcement that is forbidden?

He replied:

That does not come under the heading of death announcements that are forbidden, although not doing it is preferable, because it costs a lot of money.

Fataawa al-Shaykh Ibn Baaz, 13/408.

There are interests to be served by announcing the death before the burial such as: supplication may be offered for mercy for him and for him to be made steadfast during the questioning in the grave; the numbers of good people who offered a funeral prayer for him can be increased; the grief of his family may be reduced by these who are close to him. As for announcing the death after the burial, interests are also served by this, among the most important of which are: condolences to the member who has lost one of his family or one of his relatives.

Among the evidence which points to the principle that we have mentioned here, which is that it is permissible to announce the death of a Muslim, especially before the burial, without any exaggeration in praise of the deceased, is the fact that the Prophet (salla Allaho 3alaihi wasallam) announced the death of the Negus, the King of Abyssinia.

It was narrated that Abu Hurayrah (radiallahu 3anh) said: the Messenger of Allah (salla Allaho 3alaihi wasallam) announced to us the death of the Negus, the ruler of Abyssinia, on the day on which he died, and he said: “Pray for forgiveness for your brother.”

Al Bukhaari (1263) and Muslim (951).

In the hadeeth there is a mention of the deceased so that others are encouraged to pray for him as he deserves and to offer the funeral prayer for him, as the Prophet (blessings and peace of Allah be upon him) offered the funeral prayer in absentia with his companions.

Ibn Qudaamah (ra7matullahi 3alayh) said:

Al Kharqi said, it is recommended to offer condolences to the family of the deceased.

We do not know of any difference of opinion concerning this matter.

The purpose behind offering condolences is to console the family that has been bereaved, to fulfil their rights and to draw closer to them; the need for that after the burial is the same as the need for it before the burial.

Al Mughni, 2/408

Al Nawawi (ra7matullahi 3alayh) said:

It should be noted that offering condolences is recommended before the burial and afterwards.

al Adhkaar, p. 148, 149.

There is no specific time for offering condolences and no specific place. Simply announcing a death in a chat room is not contrary to any text or any of the aims of sharee’ah.

The Scholars of the Standing Committee said: there is no specific time or place for offering condolences.

Fataawa al-Lajnah al-Daa’imah, 9/134.

For more details please see the answer to question number 119130.

For information on the haraam type of kind of death announcements, and that simply announcing the death is permissible in and of itself, and for information on the words of the scholars and what they quoted as evidence of the hadeeth about the Negus and others, please see the answer to question number 60008.

And Allah knows best.

Islam Q&A